The status was similar to that of wife. The children were exactly like the other children from the person’s legally wedded wife. They were to be given exactly the same rights as his other children. The children of the slave girl would inherit the property exactly as the other children. There was absolutely no difference amongst the children. And once any slave girl bore a child, she could not be sold to anybody else and thus became a permanent member of the household.

Then you will probably ask how is this any different from the modern days concept of a mistress/prostitution/adultery?

There is a huge difference between the slave girls of those times and the system of prostitution which is so prevalent as a disease in today’s society.

The slave girl was a social issue of the times, which if not solved by Islam would give rise to adultery and prostitution. In prostitution, the woman sells here services for a fee to anyone who is willing to pay. The slave girl was taken into a household as a full member.

In prostitution, the woman has sexual relationships with many men. The slave girl would have sexual relations only with the person she was given to; very similar to the husband-wife relationship, the only difference being that the wife came into the house through a marriage contract, and the slave girl was allotted to the person by the state.

Prostitution is a result of illegal lust, and is a huge sin in the eyes of Allah.

The allocation of slave girls was a issue of the times to envelope the woman taken as slaves in a war into the Islamic society. Prostitution and adultery do not have any responsibility attached to it. The man- woman have a one-off relationship and depart. The slave girls were a responsibility of the person, who spent on them, gave them a place to live, fed them, clothed them, and raised their children as his children.

The children from adultery and prostitution are regarded as born out of wedlock and grow up without the name and without the shadow of a father. The children of the slave girls were known as the children of the person, grew up with his other children, and had exactly the same rights and inheritance as the other offspring. The system of slave girls was accepted and respected by the Islamic society of the times. The slave girl was treated like his wife, and the children from these slave girls were treated like their children by society. No religion, no state, no moral society accepts and respects the institutions of prostitution and adultery. This is a disease of society and every moral society has tried to eradicate this disease with little success.

Despite this, it was not simply a case of forcing someone into having sex to satisfy your desires.

the Verse where Allah commands the Muslim men to not force their slave women into sex.

"Let those who find not the wherewithal for marriage keep themselves chaste, until God gives them means out of His grace. And if any of your slaves ask for a deed in writing (to enable them to earn their freedom for a certain sum), give them such a deed if ye know any good in them: yea, give them something yourselves out of the means which God has given to you. But force not your maids to prostitution when they desire chastity, in order that ye may make a gain in the goods of this life. But if anyone compels them, yet, after such compulsion, is God, Oft-Forgiving, Most Merciful (to them), (The Noble Quran, 24:33)"

Islam allows a man to have intercourse with his slave woman, whether he has a wife or wives or he is not married.

A slave woman with whom a man has intercourse is known as a sariyyah (concubine) from the word sirr, which means marriage.

This is indicated by the Qur’aan and Sunnah, and this was done by the Prophets. Ibraaheem (peace be upon him) took Haajar as a concubine and she bore him Ismaa’eel (may peace be upon them all).

Our Prophet (peace and blessings of Allaah be upon him) also did that, as did the Sahaabah, the righteous and the scholars. The scholars are unanimously agreed on that and it is not permissible for anyone to regard it as haraam or to forbid it. Whoever regards that as haraam is a sinner who is going against the consensus of the scholars.

Allaah says (interpretation of the meaning):

“And if you fear that you shall not be able to deal justly with the orphan girls then marry (other) women of your choice, two or three, or four; but if you fear that you shall not be able to deal justly (with them), then only one or (slaves) that your right hands possess. That is nearer to prevent you from doing injustice”

[al-Nisa’ 4:3]
What is meant by “or (slaves) that your right hands possess” is slave women whom you own.

And Allaah says (interpretation of the meaning):

“O Prophet (Muhammad)! Verily, We have made lawful to you your wives, to whom you have paid their Mahr (bridal‑money given by the husband to his wife at the time of marriage), and those (slaves) whom your right hand possesses — whom Allaah has given to you, and the daughters of your ‘Amm (paternal uncles) and the daughters of your ‘Ammaat (paternal aunts) and the daughters of your Khaal (maternal uncles) and the daughters of your Khaalaat (maternal aunts) who migrated (from Makkah) with you, and a believing woman if she offers herself to the Prophet, and the Prophet wishes to marry her a privilege for you only, not for the (rest of) the believers. Indeed We know what We have enjoined upon them about their wives and those (slaves) whom their right hands possess, in order that there should be no difficulty on you. And Allaah is Ever Oft‑Forgiving, Most Merciful”

[al-Ahzaab 33:50]

“And those who guard their chastity (i.e. private parts from illegal sexual acts).

Except from their wives or the (women slaves) whom their right hands possess for (then) they are not blameworthy.

But whosoever seeks beyond that, then it is those who are trespassers”
[al-Ma’aarij 70:29-31]

Al-Tabari said:

Allaah says, “And those who guard their chastity” i.e., protect their private parts from doing everything that Allaah has forbidden, but they are not to blame if they do not guard their chastity from their wives or from the female slaves whom their rights hands possess.

Tafseer al-Tabari, 29/84

Ibn Katheer said:

Taking a concubine as well as a wife is permissible according to the law of Ibraaheem (peace be upon him). Ibraaheem did that with Haajar, when he took her as a concubine when he was married to Saarah.

Tafseer Ibn Katheer, 1/383

And Ibn Katheer also said:

The phrase “and those (slaves) whom your right hand possesses — whom Allaah has given to you” [al-Ahzaab 33:50] means, it is permissible for you take concubines from among those whom you seized as war booty. He took possession of Safiyyah and Juwayriyah and he freed them and married them; he took possession of Rayhaanah bint Sham’oon al-Nadariyyah and Maariyah al-Qibtiyyah, the mother of his son Ibraaheem (peace be upon them both), and they were among his concubines, may Allaah be pleased with them both.

Tafseer Ibn Katheer, 3/500

The scholars are unanimously agreed that it is permissible.

Ibn Qudaamah said:

There is no dispute (among the scholars) that it is permissible to take concubines and to have intercourse with one's slave woman, because Allaah says (interpretation of the meaning):

“And those who guard their chastity (i.e. private parts from illegal sexual acts).

Except from their wives or the (women slaves) whom their right hands possess for (then) they are not blameworthy.”

[al-Ma’aarij 70:29-30]

Maariyah al-Qibtiyyah was the umm walad (a slave woman who bore her master a child) of the Prophet (peace and blessings of Allaah be upon him), and she was the mother of Ibraaheem, the son of the Prophet (peace and blessings of Allaah be upon him), of whom he said, “Her son set her free.” Haajar, the mother of Isma’eel (peace be upon him), was the concubine of Ibraaheem the close friend (khaleel) of the Most Merciful (peace be upon him). ‘Umar ibn al-Khattaab (may Allaah be pleased with him) had a number of slave women who bore him children, to each of whom he left four hundred in his will. ‘Ali (may Allaah be pleased with him) had slave women who bore him children, as did many of the Sahaabah. ‘Ali ibn al-Husayn, al-Qaasim ibn Muhammad and Saalim ibn ‘Abd-Allaah were all born from slave mothers

Al-Mughni, 10/441

Al-Shaafa’i (may Allaah have mercy on him) said:

Allaah says (interpretation of the meaning):

“And those who guard their chastity (i.e. private parts from illegal sexual acts).

Except from their wives or the (women slaves) whom their right hands possess for (then) they are not blameworthy.”

[al-Ma’aarij 70:29-30]

The Book of Allaah indicates that the sexual relationships that are permitted are only of two types, either marriage or those (women slaves) whom one’s right hand possesses.

Al-Umm, 5/43.

New Muslim Converts 2015: Michael Converted to Islam [Part 1] How I Became Muslim? youtube

New Muslim Converts 2015: Michael Converted to Islam [Part 2] [Emotional] How I Became Muslim? youtube

What is more stable in Islam, a love marriage or an arranged marriage?
Praise be to Allaah.

The issue of this marriage depends on the ruling on what came before it. If the love between the two parties did not transgress the limits set by Allaah or make them commit sin, then there is the hope that the marriage which results from this love will be more stable, because it came about as the result of the fact that each of them wanted to marry the other.

If a man feels some attraction towards a woman whom it is permissible for him to marry her, and vice versa, there is no answer to the problem except marriage. The Prophet (peace and blessings of Allaah be upon him) said: “We do not think that there is anything better for those who love one another than marriage.” (Narrated by Ibn Maajah, 1847; classed as saheeh by al-Busayri and by Shaykh al-Albaani in al-Silsilah al-Saheehah, 624)

Al-Sindi said, as noted in Haamish Sunan Ibn Maajah:

The phrase “We do not think that there is anything better for those who love one another than marriage” may be understood to refer to two or to more than two. What this means is that if there is love between two people, that love cannot be increased or made to last longer by anything like marriage. If there is marriage as well as that love, that love will increase and grow stronger every day.”

But if that marriage comes about as a result of an illicit love relationship, such as when they meet and are alone together and kiss one another, and other haraam actions, then it will never be stable, because they committed actions that go against sharee’ah and because they have built their lives on things that will have the effect of reducing blessings and support from Allaah, for sin is a major factor in reducing blessings, even though some people think, because of the Shaytaan’s whispers, that falling in love and doing haraam deeds makes marriage stronger.

Moreover, these illicit relationships that take place before marriage will be a cause to make each party doubtful about the other. The husband will think that his wife may possibly have a similar relationship with someone else, and even if he thinks it unlikely, he will still be troubled by the fact that his wife did do something wrong with him. And the same thoughts may occur to the wife too, and she will think that her husband could possibly have an affair with another woman, and even if she thinks it unlikely, she will still be troubled by the fact that her husband did something wrong with her.

So each partner will live in a state of doubt and suspicion, which will ruin their relationship sooner or later.

The husband may condemn his wife for having agreed to have a relationship with him before marriage, which will be upsetting for her, and this will cause their relationship to deteriorate.

Hence we think that if a marriage is based upon an illicit premarital relationship, it will most likely be unstable and will not be successful.

With regard to arranged marriages where the family chooses the partner, they are not all good and not all bad. If the family makes a good choice and the woman is religious and beautiful, and the husband likes her and wants to marry her, then there is the hope that their marriage will be stable and successful. Hence the Prophet (peace and blessings of Allaah be upon him) urged the one who wants to get married to look at the woman. It was narrated from al-Mugheerah ibn Shu’bah that he proposed marriage to a woman, and the Prophet (peace and blessings of Allaah be upon him) said, “Go and look at her, because that is more likely to create love between you.” (Narrated by al-Tirmidhi, 1087; classed as hasan by al-Nasaa’i, 3235)

But if the family make a bad choice, or they make a good choice but the husband does not agree with it, then this marriage is most likely doomed to failure and instability, because the marriage that is based on lack of interest usually is not stable.

Please note that you will never be able to live your life without sins and mistakes. This is the nature of man. The Prophet (peace and blessings of Allaah be upon him) said: “Every son of Adam commits sin, and the best of those who commit sin are those who repent.” Narrated by al-Tirmidhi, 2499; Ibn Maajah, 4251; classed as hasan by al-Albaani in Saheeh al-Tirmidhi. This hadeeth clearly indicates that man will inevitably commit sin, but what matters after that is what he does about his sin. The believer repents to Allaah from all his sins, gives them up and asks Allaah for forgiveness every time he commits a sin, and he regrets doing it and resolves sincerely not to do it again. If you do that, then understand that Allaah is Oft-Forgiving, Most Merciful; He forgives all sins for the righteous believer who repents sincerely and admits his sin humbly before Allaah. Allaah says (interpretation of the meaning):

“Say: O ‘Ibaadi (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allaah, verily, Allaah forgives all sins. Truly, He is Oft‑Forgiving, Most Merciful”

[al-Zumar 39:53]

The sin that you have admitted to is not zina with your wife! Rather it is kissing her in front of other people, because there is no zina with one's wife, rather zina is done with a woman whom it is not permissible for a man to touch. But in the case of a wife, it is permissible to touch her.

It is not permissible for a man or a woman to speak to anyone else of what happens between them in bed which no one else should see but them, because of the evils and temptations that result from that and because it opens the door to the shaytaan. This has to do with one who speaks about what he did with his wife, so how about one who does things in front of people where they can see him!

Shaykh Muhammad ibn Ibraaheem (may Allaah have mercy on him) said in his Fataawa that kissing one’s wife in front of people is not permissible.

This is one of the things that go against true manliness or chivalry (muru’ah). It is very cheap and vulgar to do this in front of people, because this is a kind of foreplay with one's wife in front of others. So keep away from doing such things. You can show your love for her in other ways, and when you are alone with her, you can do whatever you like, within reason

I can tell you
I have witnessed such scenes clearly day and night
In the streets and on beaches and in wait in front of cinema
I hope that you consider clearly
Do not go in the street quickly
Mixing between the sexes without conditions

This gives a great opportunity for the entrances to the devil
The vast majority of young people in the West now
Meets a girl and take her to the room
Without ready for anything
Only satisfy sexual desire

Therefore
Numbers infected with the disease on the rise

No
Islamic world
Not practiced adultery with the same size of the West
West **** on a daily basis

This is also due to the real reasons

Away from the teachings of the prophets and messengers

Jesus didn’t fornicate, and abstained from extramarital contact with women. Now, this issue extends to the least physical contact with the opposite sex. With the exception of performing religious rituals and helping those in need, Jesus never even touched a woman other than his mother. Strictly practicing Orthodox Jews maintain this practice to this day in observance of Old Testament law. Likewise, practicing Muslims don’t even shake hands between the sexes. Can Christian “hug your neighbor” and “kiss the bride” congregations make the same claim?

Looking back, what seems strange to me now is not that people would wish to embody Jesus’ values, but that others would criticize them for it. What seems even stranger is that few Christians, in the modern day, match this profile. is that Muslims seemed to embody Jesus’ values better than Christians.

32. And come not near to the unlawful sexual intercourse. Verily, it is a Fahishah [i.e. anything that transgresses its limits (a great sin)], and an evil way (that leads one to Hell unless Allah forgives him).
17. Surah Al-Isra'

Zina (adultery, fornication) does not refer only to penetration, rather there is the zina of the hand, which is touching that which is forbidden, and the zina of the eyes, which is looking at that which is forbidden, even though zina that is committed with the private parts, is the zina which is punishable with the hadd punishment.

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has decreed for every son of Adam his share of zina, which he will inevitably commit. The zina of the eyes is looking, the zina of the tongue is speaking, one may wish and desire, and the private parts confirm that or deny it.”

Narrated by al-Bukhaari, 5889; Muslim, 2657.

It is not permissible for the Muslim to long for the things that lead to zina, such as kissing, being alone, touching and looking, for all these things are haraam and lead to the greater evil which is zina.

Allaah says (interpretation of the meaning):

“And come not near to unlawful sex. Verily, it is a Faahishah (i.e. anything that transgresses its limits: a great sin, and an evil way that leads one to hell unless Allaah Forgives him)”

[al-Isra’ 17:32]

Looking at that which is forbidden is one of the arrows of the Shaytaan, which leads a person to doom, even if he did not do it intentionally at first. Allaah says (interpretation of the meaning):

“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All‑Aware of what they do.

And tell the believing women to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts)”

[al-Noor 24:30-31]

Think about how Allaah connects the issue of lowering the gaze with the issue of protecting the private parts (guarding one’s chastity) in these verses, and how lowering the gaze is mentioned first, before protecting the private parts, because the eye influences the heart.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

In these two verses, Allaah commands the believing men and women to lower their gaze and guard their chastity, which is because of the serious nature of zina and what it leads to of great corruption among the Muslims. Letting one's gaze wander freely is one of the causes of sickness in the heart and the occurrence of immoral actions, whereas lowering the gaze is one of the means of keeping oneself safe from that. Hence Allaah says (interpretation of the meaning):

“Tell the believing men to lower their gaze (from looking at forbidden things), and protect their private parts (from illegal sexual acts). That is purer for them. Verily, Allaah is All‑Aware of what they do.”

[al-Noor 24:30]

Lowering one’s gaze and guarding one’s chastity is purer for the believer in this world and in the Hereafter, whereas letting one’s gaze wander freely and not guarding one's chastity are among the greatest causes of doom and punishment in this world and in the Hereafter. We ask Allaah to keep us safe and sound.

Allaah tells us that He is All-Aware of what people do, and that nothing is hidden from Him. This is a warning to the believer against doing that which Allaah has forbidden and turning away from that which Allaah has prescribed for him, and it is a reminder to him that Allaah sees him and knows all that he does, whether it is good or otherwise. As Allaah says (interpretation of the meaning):

“Allaah knows the fraud of the eyes, and all that the breasts conceal”

[Ghaafir 40:19]

End quote. From al-Tabarruj wa Khataruhu.

The Muslim has to fear his Lord in secret and in public, and keep away from that which Allaah has forbidden of being alone with a member of the opposite sex, looking, shaking hands, kissing and other haraam actions which lead to the immoral action of zina.

The sinner should not be deceived into thinking that he will not commit zina and that he will stop at these haraam actions and not go that far, for the Shaytaan will never leave him alone. There is no hadd punishment for these haraam actions, such as kissing etc., because the hadd punishment is only for intercourse (zina), but the judge may punish him with a ta’zeer punishment to deter him and others like him from committing these sins.

Ibn al-Qayyim said:

Ta’zeer punishments may be prescribed for every sin for which there is no hadd punishment or specific expiation (kafaarah), for sins are of three kinds: those for which there is a hadd punishment but no kafaarah is required; those for which kafaarah is required but there is no hadd punishment; and those for which there is neither a hadd punishment nor kafaarah. The first type includes such crimes as stealing, drinking alcohol, zina and slander. The second includes having intercourse during the day in Ramadaan, or when in ihraam. The third type includes having intercourse with a slave woman who is owned jointly with someone else, kissing a non-mahram woman and being alone with her, entering the public baths without a waist wrapper, eating dead meat, blood and pork, and so on.

I’laam al-Muwaqqa’een, 2/77

The person who has committed any of these actions has to repent to Allaah, for whoever repents Allaah will accept his repentance, and the one who repents is like one who did not sin.

One of the greatest means of expiation for such sins is offering the five daily prayers regularly and on time. The Prophet (peace and blessings of Allaah be upon him) said: “The five daily prayers, and from one Jumu’ah to the next, and from one Ramadaan to the next, expiates for the sins that come in between, so long as you avoid major sins.” Narrated by Muslim, 1/209

they Believe in his words and deeds
My Journey To Islam: Chris Mortimer YouTube

The narration you referred to in the question is authentic and it is reported by Al-Bukhaari, Muslim and others may Allaah have mercy upon them. The meaning of the narration is that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) urged women to give charity and informed them that he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) saw that the majority of the dwellers of Hellfire were women. He sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) clarified two reasons why women enter Hellfire. The first reason is that they curse too much, and the second one is that they are ungrateful to their husbands. If a husband has always been kind to his wife and she sees once what she considers as a mistake from him, she would say that she has never seen any good from him. The Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) informed us about this because, generally speaking, this is a true. As soon as a wife has a dispute with her husband, she would forget all the good that he has done to her and she would say that she has never seen any good from him.

As regards why menses are considered as a deficiency in her religion; when a woman has her menses, she does not pray and she does not fast, as mentioned in the Prophetic narration; undoubtedly, this is a deficiency in religion. This is something that Allaah decreed on her, but He does not punish her for it [due to not being able to pray or fast], and the narration does not state that she enters Hellfire due to this.

The expression “...and I have not seen anyone more deficient in intelligence and religion...” is a continuation of the narration and it is not stating the reason why they enter Hellfire.

1 – The Qur’aan enjoins good treatment of one's wife: she is to be honoured and treated kindly, even when one no longer feels love in one's heart towards her. Allaah says (interpretation of the meaning):

“and live with them honourably. If you dislike them, it may be that you dislike a thing and Allaah brings through it a great deal of good”

[al-Nisa’ 4:19]

2 – The Qur’aan explains that women have rights over their husbands, just as their husbands have rights over them. Allaah says (interpretation of the meaning):

“And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them. And Allaah is All-Mighty, All-Wise”

[al-Baqarah 2:228]

This verse indicates that the man has additional rights, commensurate with his role as protector and maintainer and his responsibility of spending (on his wife) etc.

3 – The Prophet (peace and blessings of Allaah be upon him) enjoined kind treatment and honouring of one’s wife, and he described the best of people as those who are best to their wives. He said: “The best of you are those who are the best to their wives, and I am the best of you to my wives.” Narrated by al-Tirmidhi, 3895; Ibn Maajah, 1977; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

4 – The Prophet (peace and blessings of Allaah be upon him) spoke beautiful word concerning kind treatment of one’s wife, stating that when the husband feeds his wife and puts a morsel of food in her mouth, he earns the reward of doing an act of charity. He said, “You never spend anything but you will be rewarded for it, even the morsel of food that you lift to your wife’s mouth.” Narrated by al-Bukhaari, 6352; Muslim, 1628.

- The original
Prayer in the House
Because that is the best for Muslim women
- If she loved (women of Muslim) pray at the mosque
I do not mind this at all

No person may prevent Muslim women from praying at the mosque
Prophet Muhammad peace be upon him says
(Do not prevent the female slaves of Allaah mosques of Allah)
- Only one condition - to prevent Muslim women from praying at the mosque
If there is any damage

High voices of women - overcrowding and space constraints, but does not accommodate for men
In that case
Muslim women should pray at home

- Prayer in the mosque is not something essential or the imposition of binding of the Muslim woman
This increase in draw closer to allah

- Prayer in the mosque, basically and the imposition of binding to a Muslim man

The meeting together, mixing, and intermingling of men and women in one place, the crowding of them together, and the revealing and exposure of women to men are prohibited by the Law of Islam (Shari'ah). These acts are prohibited because they are among the causes for fitnah (temptation or trial which implies evil consequences), the arousing of desires, and the committing of indecency and wrongdoing.

Among the many proofs of prohibition of the meeting and mixing of men and women in the Qur’aan and Sunnah are:

Verse No. 53 of Surat al-Ahzab, or the Confederates (Interpretation of the meaning); "...for anything ye want, ask them from before a screen: that makes for greater purity for your hearts and for theirs..."

In explaining this Verse, Ibn Kathir (May Allaah have mercy on him) said: "Meaning, as I forbade you to enter their rooms, I forbid you to look at them at all. If one wants to take something from a woman, one should do so without looking at her. If one wants to ask a woman for something, the same has to be done from behind a screen."

The Prophet (May peace and blessings be upon him) enforced separation of men and women even at Allaah’s most revered and preferred place, the mosque. This was accomplished via the separation of the women’s rows from the men’s; men were asked to stay in the mosque after completion of the obligatory prayer so that women will have enough time to leave the mosque; and, a special door was assigned to women. Evidence of the foregoing are:

Umm Salamah (May Allah be pleased with her) said that after Allah’s Messenger (May peace and blessings be upon him) said "as-Salamu ‘Alaykum wa Rahmatullah’ twice announcing the end of prayer, women would stand up and leave. He would stay for a while before leaving. Ibn Shihab said that he thought that the staying of the Prophet (May peace and blessings be upon him) was in order for the women to be able to leave before the men who wanted to depart." Narrated by al-Bukhari under No. 793.

Abu Dawood under No. 876 narrates the same hadith in Kitab al-Salaat under the title "Insiraaf an-Nisaa’ Qabl al-Rijaal min al-Salaah" (Departure of Women before Men after the Prayer). Ibn ‘Umar said that Allah’s Messenger (May peace and blessings be upon him) said: "We should leave this door (of the mosque) for women." Naafi’ said: "Ibn ‘Umar never again entered through that door until he died." Narrated by Abu Dawood under No. 484 in "Kitab as-Salah" under the Chapter entitled: "at-Tashdid fi Thalik".

Abu Hurayrah said that the Prophet (May peace and blessings be upon him) said: ""The best of the men’s rows is the first and the worst is the last, and the best of the women’s rows is the last and the worst in the first." Narrated by Muslim under No. 664.

This is the greatest evidence that the Law of Islam (Shari'ah) forbids meeting and mixing of men and women. The farther the men are from the women’s rows, the better, and vice versa.

If these procedures and precautions were prescribed and adhered to in a mosque, which is a pure place of worship where people are as far away as they ever are from the arousal of desire and temptation, then no doubt the same procedures need to be followed even more rigorously at other places.

Abu Usayd al-Ansari narrated that he heard Allah’s Messenger (May peace and blessings be upon him) say to the women on his way out of the mosque when he saw men and women mixing together on their way home:
‘Give way (i.e., walk to the sides) as it is not appropriate for you to walk in the middle the road.’ Thereafter, women would walk so close to the wall that their dresses would get caught on it. Narrated by Abu Dawood in "Kitab al-Adab min Sunanihi, Chapter: Mashyu an-Nisa Ma’ ar-Rijal fi at-Tariq."We know that the intermingling, mixing and crowding together of men and women is part of today’s unavoidable yet regrettable affliction in most places, such as markets, hospitals, colleges, etc., but:

• We will not willfully choose or accept mixing and crowding, particularly in religious classes and council meetings in Islamic Centers.

• We take precautions to avoid meeting and mixing of men and women as much as possible while at the same time achieving desired goals and objectives. This result can be achieved by designating separate places assigned for men and women, using different doors for each, utilizing modern means of communication such as microphones, video recorders etc., and expediting efforts to have enough female teachers to teach women, etc.

• We show fear of Allaah as much as we can by not looking at members of the opposite sex and by applying self-restraint.
There follow some of the results of a study on mixing undertaken by some Muslim social science researchers.

When we put the following question: What is the Islamic ruling on mixing as far as you know? The results were as follows:

person who is Muslim should hold public office in the United States.
See your own for democracy

Muslims do not do it

Expelled people and cut their livelihoods

\\\
In the original

As to avoid problems between the couple
Can be avoided by the correct choice and appropriate for both parties from the beginning
And agree on all the basics of life

This all depends on love and mutual respect between the couple

This confirms the words of the Prophet Muhammad peace be upon him
قال صلى الله عليه وسلم: " إذا جاءكم من ترضون دينه وخلقه فزوجوه إلا تفعلوه تكن فتنة في الأرض وفساد كبير " رواه الترمذي وغيره.
Abdullah bin `Amr bin Al-`as (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said, "The world is but a (quick passing) enjoyment; and the best enjoyment of the world is a pious and virtuous woman".[Muslim].

All praise and thanks are due to Allah, and peace and blessings be upon His Messenger.

Dear questioner, we would like to thank you for the great confidence you placed in us, and we implore Allah Almighty to help us serve His cause and render our work for His Sake.

Your words are not true
media distort the image of Islam
And customs and traditions far from true Islam

first

Islam occupies the middle ground between Christianity and Judaism with respect to divorce. Marriage in Islam is a sanctified bond that should not be broken except for compelling reasons. Couples are instructed to pursue all possible remedies whenever their marriages are in danger. Divorce is not to be resorted to except when there is no other way out.

In a nutshell, Islam recognizes divorce, yet it discourages it by all means. Let us focus on the recognition side first. Moreover, Islam, unlike Judaism, grants the wife the right to dissolve the marriage through what is known as Khula'. 36 If the husband dissolves the marriage by divorcing his wife, he cannot retrieve any of the marriage gifts he has given her. The Quran explicitly prohibits the divorcing husbands from taking back their marriage gifts no matter how expensive or valuable these gifts might be:

"But if you decide to take one wife in place of another, even if you had given the latter a whole treasure for dower, take not the least bit of it back; Would you take it by slander and a manifest wrong?" (Quran 4:20).

In the case of the wife choosing to end the marriage, she may return the marriage gifts to her husband. Returning the marriage gifts in this case is a fair compensation for the husband who is keen to keep his wife while she chooses to leave him. The Quran has instructed Muslim men not to take back any of the gifts they have given to their wives except in the case of the wife choosing to dissolve the marriage:

"It is not lawful for you (Men) to take back any of your gifts except when both parties fear that they would be unable to keep the limits ordained by Allah. There is no blame on either of them if she give something for her freedom. These are the limits ordained by Allah so do not transgress them" (Quran 2:229).

Also, a woman came to the Prophet Muhammad seeking the dissolution of her marriage, she told the Prophet that she did not have any complaints against her husband's character or manners. Her only problem was that she honestly did not like him to the extent of not being able to live with him any longer. The Prophet asked her: "Would you give him his garden (the marriage gift he had given her) back?" she said: "Yes". The Prophet then instructed the man to take back his garden and accept the dissolution of the marriage (Bukhari).

In some cases, A Muslim wife might be willing to keep her marriage but find herself obliged to claim for a divorce because of some compelling reasons such as: Cruelty of the husband, desertion without a reason, a husband not fulfilling his conjugal responsibilities, etc. In these cases the Muslim court dissolves the marriage. 37

In short, Islam has offered the Muslim woman some unequalled rights: she can end the marriage through Khula' and she can sue for a divorce. A Muslim wife can never become chained by a recalcitrant husband. It was these rights that enticed Jewish women who lived in the early Islamic societies of the seventh century C.E. to seek to obtain bills of divorce from their Jewish husbands in Muslim courts.

The Rabbis declared these bills null and void. In order to end this practice, the Rabbis gave new rights and privileges to Jewish women in an attempt to weaken the appeal of the Muslim courts. Jewish women living in Christian countries were not offered any similar privileges since the Roman law of divorce practiced there was no more attractive than the Jewish law. 38
Muslim Divorce - Sheikh Ahmed Deedat (1/2)
Muslim Divorce - Sheikh Ahmed Deedat (2/2)

"As regards why menses are considered as a deficiency in her religion; when a woman has her menses, she does not pray and she does not fast, as mentioned in the Prophetic narration; undoubtedly, this is a deficiency in religion"

This is something I wonder about. The Quran expressly prohibits a man from approaching his wife during her monthly cycle:

And they ask you about menstruation. Say, "It is harm, so keep away from wives during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you. Indeed, Allah loves those who are constantly repentant and loves those who purify themselves." Quran 2:222

Muhammed said this:

Narrated Grandfather of Adi ibn Thabit

Allah's Messenger (peace be upon him) said: Sneezing, drowsing, yawning in prayer, also menstruation, vomiting and nose-bleeding are from (the acts of) Satan. Transmitted by Tirmidhi. (Tirmidhi Hadith, Number 315; ALIM CD-ROM Version)

But Muhammed was fondling Aisha in the bathtub during her period!!

Narrated 'Aisha:

The Prophet and I used to take a bath from a single pot while we were Junub. During the menses, he used to order me to put on an Izar (dress worn below the waist) and used to fondle me. While in Itikaf, he used to bring his head near me and I would wash it while I used to be in my periods (menses). (Sahih al-Bukhari, Volume 1, Book 6, Number 298)

Narrated 'Abdur-Rahman bin Al-Aswad:

(on the authority of his father) 'Aisha said: "Whenever Allah's Apostle wanted to fondle anyone of us during her periods (menses), he used to order her to put on an Izar and start fondling her." 'Aisha added, "None of you could control his sexual desires as the Prophet could." (Sahih al-Bukhari, Volume 1, Book 6, Number 299; see also Number 300)

What did Muhammed do to fondle these women?

Narrated Aisha, Ummul Mu'minin:

Umarah ibn Ghurab said that his paternal aunt narrated to him that she asked Aisha: What if one of us menstruates and she and her husband have no bed except one? She replied: I relate to you what the Apostle of Allah (peace_be_upon_him) had done.

One night he entered (upon me) while I was menstruating. He went to the place of his prayer, that is, to the place of prayer reserved (for this purpose) in his house. He did not return until I felt asleep heavily, and he felt pain from cold. And he said: Come near me. I said: I am menstruating. He said: Uncover your thighs. I, therefore, uncovered both of my thighs. Then he put his cheek and chest on my thighs and I lent upon he until he became warm and slept. (Sunan Abu Dawud, Book 1, Number 0270)

So, what is right here? Allah says to "keep away from wives during menstruation. And do not approach them until they are pure". Muhammed says 'menstruation is from an act of Satan'.

Yet Muhammed is taking baths with women on their periods and fondling them and in bed with them, uncovering their thighs and putting his head there. And reciting the Quran!

Taking a girlfriend does not only destroy the family, it destroys society, and those who do this are threatened with the punishment and wrath of Allaah. Love is a sickness that destroys the heart and leads to evil and immorality. The Shaytaan will keep tempting them and pushing them until they commit immoral actions and thus each gets what he or she wants from the other.

There are many forbidden matters associated with this, such as transgressing against the honour of others, betraying trust, being alone with a member of the opposite sex, touching, kissing, speaking immoral words, then the greater evil which occurs at the end, which is the sin of zina.

Shaykh Muhammad al-Saalih al-‘Uthaymeen said:

Contact between lovers in improper and unlawful ways is a calamity and a real disaster. It is not permissible for the man to contact the woman in this case, or for the woman to contact the man. If he says that he wants to marry her, then he must tell her wali (guardian) that he wants to marry her, or she should tell her wali that she wants to marry him, as ‘Umar (may Allaah be pleased with him) did when he offered his daughter Hafsah in marriage to Abu Bakr and ‘Umar (may Allaah be pleased with them).

But if the woman contacts the man directly, this is the source of fitnah (temptation).

Allaah Almighty says (what means): “To Allaah belongs the dominion of the heavens and the earth; He creates what He wills. He gives to whom He wills female [children], and He gives to whom He wills males. Or He makes them [both] males and females, and He renders whom He wills barren. Indeed, He is Knowing and Competent.” [Quran 49:50] Allaah is the One, based on His ultimate wisdom, who grants whomever He wills sons and daughters; He grants sons only to whomever He wills, and grants daughters only to whomever He wills, and if He so wills, He makes whomever He wills infertile.

We notice in the above verse that the mention of daughters preceded that of sons, and the scholars may Allaah have mercy upon them commented on this saying: “This is to hearten daughters and encourage kindness towards them, because many fathers feel burdened by receiving a daughter. The common practice of the people during the pre-Islamic era was to hate receiving daughters, to the extent that they would bury them alive; therefore, it is as if Allaah is saying to people: `This inferior child in your estimation takes precedence in My scale.' He also mentions daughters first to indicate their weakness, and that they are therefore more deserving of care and attention.”

Such honouring of daughters is the complete opposite of how people were accustomed to dealing with females in the pre-Islamic era, when they would degrade women and consider them a part of their wealth, and if news of a baby girl would come to any of them, it would be as if he was hit by a thunderstorm; Allaah says (what means): which means: “And when one of them is informed of [the birth of] a female, his face becomes dark, and he suppresses grief. He hides himself from the people because of the ill of which he has been informed. Should he keep it in humiliation or bury it in the ground? Unquestionably, evil is what they decide.” [Quran 58:59]

It is said that some enemies of Qays ibn ‘Aasim At-Tameemi, who was a pre-Islamic Arab, attacked his premises and captured his daughter. Later, one of these enemies married her. After some time, the clan of Qays and that of his enemies reconciled, so they gave this daughter of his the freedom to go back to her father or remain with her husband, and she preferred to stay with her husband. At that point, Qays took a pledge upon himself to bury alive any new daughter that he would receive, and the Arabs imitated him after that. It was, therefore, this man who introduced this evil practice, and thus he will shoulder his own sin as well as the sin of all those who did it thereafter.

One of the companions may Allaah be pleased with him who had killed his daughter in the era that preceded Islam narrated his story: "We would worship idols in the pre-Islamic era and kill our daughters. I had a daughter, who, when she was old enough to comprehend and talk, would rejoice whenever she saw me and would immediately respond. One day, I called her and told her to follow me, so she did, until we reached a well that belonged to my tribe. I then took her by her hand and threw her in the well, and the last thing I heard her cry was: ‘O father! O father!'" (Ad-Daarimi)

During the era that preceded Islam, there were two methods that people used to kill their daughters:

· At the time of the delivery of the child, a man would order his wife to give birth next to a hole dug in the ground; if the newborn was a male, she would return home with him, otherwise, she would throw her into the pit and bury her alive, or:

· When the daughter reached six years of age, the man would tell his wife to adorn and perfume her, then he would take her to a well in the desert and tell her to look down into the well; when she would do this, he would push her into it from behind.

There were some men among these people who would forbid such acts, such as Sa’sa’ah ibn Naajiyah At-Tameemi, who would go to those attempting to kill their daughter offering money to ransom their lives.

There are people nowadays who share these same pre-Islamic beliefs; if they are granted only girls, which is of course something decreed only by Allaah, they become angry, discontent and grieved.

With the advent of Islam, the darkness of that era vanished and Allaah enjoined kindness, love and compassion towards girls. Taking good care of girls was encouraged, as was giving them special attention in the process of their upbringing. In fact, Islam has designated a special reward for raising them that is not granted for raising sons. Anas may Allaah be pleased with him reported that the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: "He who raises two daughters until their puberty will be with me in Paradise like this", and he symbolized the proximity by showing two of his fingers with a slight gap between them." (Muslim)

`Aa’ishah may Allaah be pleased with her related: "A woman by the name of Jameelah came to me with her two daughters. She asked me for charity but found nothing with me except a date, which I gave her. She divided it between her two daughters and ate nothing herself; then, she got up and left. After this, the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) came, so I narrated this story to him; he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “He who is involved (in the responsibility) of (nurturing) daughters and is generous to them, will have them as a fortification for himself against the Hellfire.” (Al-Bukhaari & Muslim) In another narration of this incident, `Aa’ishah may Allaah be pleased with her related: "A poor woman came to me with her two daughters. I gave her three dates; she gave each of them a date and was about to eat the third one when one of her daughters asked her for it, so she divided it between her two daughters and ate nothing herself, and I liked what she did. After this, the Messenger of Allaah sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) came, so I told him what she did, and he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: 'Allaah obligated Paradise for her due to this date, and (also) freed her from Hell.'"(Muslim)

Pay close attention to wording of the following narration: the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “He who is tested by (the guardianship) of daughters….” Why did he sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) use the word: “…tested…”? He said it because raising them is a responsibility and a test from Allaah to see how His slave would act: Will he be kind to them? Will he raise them correctly?

The nature of this responsibility was further clarified in other narrations, such as: “If he patiently feeds them and endows them with clothing …" (Ibn Maajah)., and: “…Provides for them and marries them off…” (At-Tabaraani)., and: “…Properly raises them and fears Allaah in the manner in which he deals with them.” (At-Tirmithi)

This is what is required when dealing with daughters: kindness, which results in Paradise, as the Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) said: “Whoever Allaah has given two daughters and is kind towards them, will have them as a reason for him to be admitted into Paradise.” And: “Whoever Allaah has given three daughters and he perseveres through raising them, will have them as a shield for him from the Hellfire on the Day of Resurrection.”

A daughter is a great bounty and an honour granted by Allaah, Imaam Al-Hasan may Allaah have mercy upon him said: “Girls are a source of reward and sons are a blessing; rewards are in one's favour (on the Day of Judgement) whereas one will be held accountable for blessings.”

Thus, it is incorrect to believe that one has been humiliated by being granted a girl; rather it is an honour, a bounty and a gate towards Paradise. Daughters are a greate responsibility to rear, and entail greater expenditure, and this is why the reward for raising them correctly is greater than that for a son.

Once, one of the leaders of the believers was receiving people when a small daughter of his entered the room, so he kissed her; a Bedouin was also in attendance and saw this, so he mentioned daughters in a very evil manner. A wise man who was also present witnessed all of this and therefore said: "O leader of the believers! Do not listen to him. I swear by Allaah, that it is they (i.e., girls) who stay up to care for the sick in the family, who show mercy towards the elders, and who stand next to men during hardships."

A man was granted a baby girl, so he became angry and isolated himself from his wife for a long time, and after few months, he overheard his wife reciting the verse (which means): “…But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you…” [Quran 2:216]

How many girls have been far more merciful and beneficial to their parents than their brothers? How many times has a son been a source of grief for his parents, to the point that they wished he was never born?

Why do we raise this topic now? It is due to the vicious attacks on the Muslims under the pretext of defending 'women’s rights' which is in reality an evil attempt to play on the emotions of women so that they will become rebellious towards their fathers and husbands, and to encourage them to leave their homes and demand their 'freedom'. This is a gate towards evil and immorality which gradually attracts women and then traps them in prohibitions. One cause of girls falling into this is people neglecting their daughters and undermining their rights, which makes them easily fall into the traps of the hypocritical writers and columnists, male and female, who wish to see corruption prevail.

It is enough of an honour for girls that the Prophets may Allaah exalt their mention, had daughters and that most of the children of our beloved Prophet sallallaahu `alayhi wa sallam ( may Allaah exalt his mention ) were daughters, namely: Zaynab, Ruqayyah, Umm Kalthoom and Faatimah